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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="Chaan Pardesi" data-source="post: 167584" data-attributes="member: 7047"><p>These days, it is all too easily said that "if" Sikhs adopt the concept of sarbat khalsa, all issues will be resolved with ease and quickly.I dont see any such instant magic in the sarbat khalsa concept.It is simply a concept that worked at that given time in Sikh history; the small geographical area the Sikhs were located in;in modern times it will take much more than the simple concept of sarbat khalsa- as there are national, state and regional governments with all sorts of political, developemnt and humanitarian policies involved over their citizens.Any thing passed by a sarbat khalsa will not automatically be adopted nor will have the will to be implemented legally in any other country outside Punjab, or within the rest of India.It is a good excercise and educationaly subject to understand the Sikh law and parctices in todays world and nothing as it stands currently.If history chnages and the the sikhs aspirations come about, I even wonder if the Sikh state government will ever use this concept as a parralell means to make decions.Maharajah Ranjit Singh Ji threw it out of the window as with such parallel concepts nothing will run as smoothly as a single unit administration can achieve. </p><p> </p><p> </p><p>To meaningfully enter into a dialogue about nation-building or, for that matter, "nation-maintenance" / "nation-servicing" / "nation-renewal" ( based on the premise that everything NEEDS to be maintained and serviced or renewed in order to ...function optimally ), all parties and stake holders, even if there are disagreements or differences among them, must put aside their adopted or inherited stands and be willing to explore all possibilities so that new solutions and situations are allowed to develop or evolve to bring the nation to a new level of existence; a new paradigm which the nation could utilise to function optimally in the light of new realities. </p><p> </p><p>Even the Sikh Constituion-Sikh Rehat Maryada must not be viewed as something that is cast in stone, and hence should not be viewed as "sacred" or untouchable. All man-made rules and regulations are subject to change according to the needs and demands of situations. Of course parties with vested interests will oppose to moves that are perceived, rightly or wrongly, detrimental to or challenge the staus quo and their comfortable positions. Likewise, parties sensing gains from any changes would view them favourably. These issues must be thrashed out with utmost intellect and reasoning and unemotionally, else nothing beneficial and meaningful would come out from the dialogue, ending in futility and frustration. </p><p> </p><p>The only way for the Sikh Panth to 'renew' or 'recreate' itself is to bravely and objectively take all factors and realities into consideration, as the Punjabi proverb admonishes,'ek shaal maarke Kothe nahi charr hunda' To get stuck in old models of references will only obstruct the community's growth and development. Surely all right-minded and well-meaning Sikhs religiously want the best for the Kaum. After all, the future of Kaum and people is at stake. Surely no one wants to jeopardise the Sikh Nation's future. </p><p> </p><p>This input about SARBAT KHALSA input is timely and refreshing. It is hoped that all parties will take note of the need for renewal and reform which would breathe a new life into the Kaum's existence. </p><p> </p><p>There is no room for selfish and blind considerations. The weak and incapable must move aside. Pretenders and bigots[as current jathedars and polticians who claim the leadership of the community] must not interfere. Sikh Manipulators and greedy non Sikh opportunists simply do not have a place at the discussion table. Other than that all truly concerned and well-meaning Sikhs are welcome to keep working around the concept of how to introduce the SARBAT KHALSA in today's world when Sikh communities are spread out and there are already state run concepts seeing to the needs of the social, freedom , rights to religious practice and equality of the citizens.</p></blockquote><p></p>
[QUOTE="Chaan Pardesi, post: 167584, member: 7047"] These days, it is all too easily said that "if" Sikhs adopt the concept of sarbat khalsa, all issues will be resolved with ease and quickly.I dont see any such instant magic in the sarbat khalsa concept.It is simply a concept that worked at that given time in Sikh history; the small geographical area the Sikhs were located in;in modern times it will take much more than the simple concept of sarbat khalsa- as there are national, state and regional governments with all sorts of political, developemnt and humanitarian policies involved over their citizens.Any thing passed by a sarbat khalsa will not automatically be adopted nor will have the will to be implemented legally in any other country outside Punjab, or within the rest of India.It is a good excercise and educationaly subject to understand the Sikh law and parctices in todays world and nothing as it stands currently.If history chnages and the the sikhs aspirations come about, I even wonder if the Sikh state government will ever use this concept as a parralell means to make decions.Maharajah Ranjit Singh Ji threw it out of the window as with such parallel concepts nothing will run as smoothly as a single unit administration can achieve. To meaningfully enter into a dialogue about nation-building or, for that matter, "nation-maintenance" / "nation-servicing" / "nation-renewal" ( based on the premise that everything NEEDS to be maintained and serviced or renewed in order to ...function optimally ), all parties and stake holders, even if there are disagreements or differences among them, must put aside their adopted or inherited stands and be willing to explore all possibilities so that new solutions and situations are allowed to develop or evolve to bring the nation to a new level of existence; a new paradigm which the nation could utilise to function optimally in the light of new realities. Even the Sikh Constituion-Sikh Rehat Maryada must not be viewed as something that is cast in stone, and hence should not be viewed as "sacred" or untouchable. All man-made rules and regulations are subject to change according to the needs and demands of situations. Of course parties with vested interests will oppose to moves that are perceived, rightly or wrongly, detrimental to or challenge the staus quo and their comfortable positions. Likewise, parties sensing gains from any changes would view them favourably. These issues must be thrashed out with utmost intellect and reasoning and unemotionally, else nothing beneficial and meaningful would come out from the dialogue, ending in futility and frustration. The only way for the Sikh Panth to 'renew' or 'recreate' itself is to bravely and objectively take all factors and realities into consideration, as the Punjabi proverb admonishes,'ek shaal maarke Kothe nahi charr hunda' To get stuck in old models of references will only obstruct the community's growth and development. Surely all right-minded and well-meaning Sikhs religiously want the best for the Kaum. After all, the future of Kaum and people is at stake. Surely no one wants to jeopardise the Sikh Nation's future. This input about SARBAT KHALSA input is timely and refreshing. It is hoped that all parties will take note of the need for renewal and reform which would breathe a new life into the Kaum's existence. There is no room for selfish and blind considerations. The weak and incapable must move aside. Pretenders and bigots[as current jathedars and polticians who claim the leadership of the community] must not interfere. Sikh Manipulators and greedy non Sikh opportunists simply do not have a place at the discussion table. Other than that all truly concerned and well-meaning Sikhs are welcome to keep working around the concept of how to introduce the SARBAT KHALSA in today's world when Sikh communities are spread out and there are already state run concepts seeing to the needs of the social, freedom , rights to religious practice and equality of the citizens. [/QUOTE]
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